“He Himself Has Suffered” Hebrews 2:10-18 (An Exposition of the Book of Hebrews–Part Four)
“He Himself Has Suffered” Hebrews 2:10-18 (An Exposition of the Book of Hebrews–Part Four)

A Brief Review to Set the Context

The very fact that human priests are themselves sinners raises a number of important questions. How can sinful priests offer sacrifices that remove the guilt of our sin, unless they first offer sacrifices for themselves? And the sacrifices they offer–the blood of animals–only temporarily remove the guilt of our sins. Such sacrifices only delay the judgment of God and they must be continually repeated by the priests, not only for themselves, but also for those on whose behalf they are offered. It will take a perfect priest, offering a perfect sacrifice, if we are to saved from the guilt and power of sin. This perfect priest is Jesus Christ who has made himself lower than the angels, suffered on the cross and tasted death, was raised from the dead and then ascended on high, before taking his place at God’s right-hand. And yet, this perfect priest is merciful to us because he himself has suffered and was tempted, just as we suffer and are tempted.

As we continue working our way through the Book of Hebrews we come to the second half of the second chapter of this epistle, where the author continues to make his case for the superiority of Jesus Christ. As the author has shown us from the pages of the Old Testament, Jesus Christ is superior to angels. Jesus is superior to Moses. And Jesus is superior to the priesthood of Israel. While in the previous verses, the author has focused upon our Lord’s superiority over the angels, in verses 10-18 of Hebrews 2, the author now addresses a topic he will develop in great detail throughout the balance of this epistle–the superiority of the priesthood of Jesus Christ. Jesus is a much greater priest who offers a much better sacrifice for sin.

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HebrewsKim RiddlebargerChrist our Priest, Christ the sanctifierComment
“The Inadequacy of the Light of Nature” -- Article Four, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Inadequacy of the Light of Nature” -- Article Four, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 4: The Inadequacy of the Light of Nature

There is, to be sure, a certain light of nature remaining in man after the fall, by virtue of which he retains some notions about God, natural things, and the difference between what is moral and immoral, and demonstrates a certain eagerness for virtue and for good outward behavior. But this light of nature is far from enabling man to come to a saving knowledge of God and conversion to him—so far, in fact, that man does not use it rightly even in matters of nature and society. Instead, in various ways he completely distorts this light, whatever its precise character, and suppresses it in unrighteousness. In doing so he renders himself without excuse before God.

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The Reformed understanding of total depravity and total inability raises the nagging question about what happens to those who live apart from the light of Holy Scripture and who may have never heard the gospel. This is a common question and is often framed as follows: “What happens to the `innocent person’ in distant lands who has never heard the gospel of Jesus Christ?”

Historically, Arminians have charged that it is not fair for God to hold people accountable for Adam’s act of rebellion in Eden. Therefore, it is certainly not fair for God to hold those accountable for not believing in Christ who have never even heard the gospel. Recall that the Arminian has argued that prevenient grace is universal, so there must be some divine provision for those outside of Christ.

In light of this charge, the authors of the Canons take up the subject of the purpose and consequences of natural revelation, or the “light of nature.”

Given the fact of total depravity, what does the Scripture say about natural revelation, or what is more commonly spoken of as general revelation? This is best done by contrasting the purpose of general revelation (“the light of nature”) and special revelation (Holy Scripture). This puts us in a position to ask “what do fallen men and women do with the knowledge of God they that derive from `general revelation”? Does general revelation lead men and women to a saving knowledge of Jesus Christ?

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The Canons of DortKim RiddlebargerThe Light of Nature, General RevelationComment
A Blessed Thanksgiving to You All!
A Blessed Thanksgiving to You All!

The Riddlebargers will celebrate Thanksgiving at home this year. After attending Christ Reformed's annual Thanksgiving Service, my son Dave and his family will be joining us for a traditional Thanksgiving fare.

Lord willing, it will be a "Nutribullet free" weekend of ham, turkey, dressing, pie, leftovers (ham sandwiches), and a massive tryptophan coma.  But it is back to the Nutribullet on Monday.

We have so much for which to be thankful! Retirement has been productive—the Blessed Hope Podcast and the Riddleblog keep me plenty busy. My wife and I are well. He has given her the grace to stand me for forty-six years. Both of our sons and their families are members of solid PCA congregations, and we have four wonderful grandchildren. Yup, much for which to be thankful!  

Micki and I wish you and yours a blessed Thanksgiving!  As the Psalmist reminds us (Psalm 107:1-9) . . . 

1 Oh give thanks to the Lord, for he is good, for his steadfast love endures forever!

2 Let the redeemed of the Lord say so, whom he has redeemed from trouble

3 and gathered in from the lands, from the east and from the west, from the north and from the south.

4 Some wandered in desert wastes, finding no way to a city to dwell in;

5 hungry and thirsty,their soul fainted within them.

6 Then they cried to the Lord in their trouble, and he delivered them from their distress.

7 He led them by a straight way till they reached a city to dwell in.

8 Let them thank the Lord for his steadfast love, for his wondrous works to the children of man!

9 For he satisfies the longing soul, and the hungry soul he fills with good things.

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Riddleblog UpdateKim RiddlebargerA Blessed ThanksgivingComment
A New Episode of the Blessed Hope: “Head Coverings and Modesty in Worship” – 1 Corinthians:11:1-16
A New Episode of the Blessed Hope: “Head Coverings and Modesty in Worship” – 1 Corinthians:11:1-16

Episode Synopsis:

As a cosmopolitan city and home to many varieties of Greco-Roman paganism, Corinth was a cutting edge place for first century fashion and culture. From what we know regarding the city’s ethos at the time, there was growing tension between traditional gender roles and a desire for women to express themselves in non-traditional ways long associated with polite Greco-Roman society. One obvious way to show this quest for personal freedom was for a woman to wear her hair down (long and flowing) in public or during pagan sacrifices, and not put it up in a bun or wear the traditional head covering. We think nothing about such things today, but for a woman to wear her hair down in public in Corinth was scandalous in Paul’s day.

This section of Paul’s Corinthian letter (the first half of chapter eleven) raises the question of style, fashion, and propriety in worship. Should the Christian women in Corinth seek to follow those pushing the envelope by exposing their hair in public? Paul’s answer is “no.” Christian women are to dress and wear their hair in ways which reflect the doctrine of creation. Adam was created first, so Christian men in Corinth were not to cover their heads in prayer or while prophesying, while women were to show submission to Christ and to their husbands by dressing modestly–in Greco-Roman culture that meant wearing your hair up or wearing a head covering when in public settings.

Paul could never envision a cultural situation such as our own where women are societal equals to men. Although the particulars of first-century culture and clothing cannot be made to fit current trends–given advances of women’s status and modern fabrics and clothing, the general principle remains binding across time–Christians are to acknowledge the distinctions between men and women, and are to wear nothing in worship which might identify the wearer as a devotee of any sort of pagan religion. For Paul, this means modesty in dress and in spirit.

To see the show notes and listen to the episode, follow the link below

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Blessed Hope PodcastKim Riddlebargerheadcoverings, propriety in worshipComment
Calvin's First Rule of Prayer
Calvin's First Rule of Prayer

We live under the threat of war and rumors of war, there is political and economic uncertainty following the election, and we face an increasingly immoral and hostile culture. One thing all of God’s people can do is pray as we trust in God’s providential purposes, as mysterious as these purposes might be.

Calvin’s treatment of prayer is very useful in helping us think about how and for what we ought to pray. We start with his first rule and sub points.

The First Rule: Reverence

Devout detachment required for conversation with God:

By this, Calvin meant clearing our minds and reflecting upon the great privilege of entering into God’s presence.

Now for framing prayer duly and properly, let this be the first rule: that we be disposed in mind and heart as befits those who enter conversation with God. This we shall indeed attain with respect to the mind if it is freed from carnal cares and thoughts by which it can be called or led away from right and pure contemplation of God, and then not only devotes itself completely to prayer but also, in so far as this is possible, is lifted and carried beyond itself. Now I do not here require the mind to be so detached as never to be pricked or gnawed by vexations, since, on the contrary, great anxiety should kindle in us the desire to pray.

Thus we see that God’s saintly servants give proof of huge torments, not to say vexations, when they speak of uttering their plaintive cry to the Lord from the deep abyss, and from the very jaws of death [cf. Ps. 130:1]. But I say that we are to rid ourselves of all alien and outside cares, by which the mind, itself a wanderer, is borne about hither and thither, drawn away from heaven, and pressed down to earth. I mean that it ought to be raised above itself that it may not bring into God’s sight anything our blind and stupid reason is wont to devise, nor hold itself within the limits of its own vanity, but rise to a purity worthy of God.

To read the rest, follow the link below

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John CalvinKim RiddlebargerThe first rule of prayerComment
Francis Schaeffer – Apologist and Evangelist (Part One)
Francis Schaeffer – Apologist and Evangelist (Part One)

Introduction

These lecture notes on “Schaeffer’s Apologetics” were prepared for a course taught at the Simon Greenleaf School of Law in Anaheim, CA, in the Fall of 1988, and taught several times subsequently. The notes were revised and updated in 2007 for an Academy series at Christ Reformed Church. They are dated, but hopefully still of value.

Why Study Schaeffer?

1). To gain a basic understanding of the apologetic methodology of Francis Schaeffer.[1]

2). A study of Schaeffer’s life, times, and apologetic methodology will help us to hone and refine our own approach to unbelievers in both evangelistic and apologetics contexts.

3). Such a study can also shed great light on the on-going debate within the Reformed tradition on apologetic method.

a. To answer the broad question, “of what significance is the work of Schaeffer as an evangelist, pastor, and apologist for us today?”

b. To identify those things we can learn from Schaeffer not only in defending our faith, but in communicating, applying, and living out our Christian faith in the twenty-first century.

Cautions When Studying Schaeffer

1). I am not an expert on Schaeffer. I have never been to L'Abri, nor to any of the L'Abri conferences in the States.[2]

2). I never had the privilege of studying under Schaeffer in any personal forum.

3). Schaeffer’s own stated concerns present several areas of difficulty in working through his apologetic material. In his essay “The Question of Apologetics” (which is an appendix to Schaeffer’s book, The God Who Is There), Schaeffer expresses some perplexity over how his readers and students evaluated his work. Therefore, we need to be sensitive to Schaeffer’s clearly-stated desire to have his endeavors understood in the manner in which he intended. Yet, that is easier said than done, as Schaeffer’s work is profound in some areas and perplexing in others.

4). Schaeffer made it clear in a number of places that in some sense he wished to avoid the type of treatment that we will be giving to him in this series of lectures.

a. Schaeffer makes his sentiments clearly known:

“The answer as to whether I am an apologete depends upon how the concept of apologete or apologetics is defined. First. I am not an apologete if that means building a safe house to live in, so that we Christians can sit inside with safety and quiescence. Christians should be out in the midst of the world as both witness and salt, not sitting in a fortress surrounded by a moat. Second . . . as we turn to consider in more detail how we may speak to men of the twentieth century, we must emphasize first of all that we cannot apply mechanical rules. We, of all people, should realize this, for as Christians we believe that personality really does exist and is important. We can lay down some general principle, but there can be no automatic application. If we are truly personal, as created by God, then each individual will differ from everyone else. Therefore each man must be dealt with as an individual, not as a case or static or machine. If we would work with these people; we cannot mechanically apply the things of which we have been speaking in this book. We must look to the Lord in prayer, and to the work of the Holy Spirit, for effective use of these things.”[3]

To read the rest of these lecture notes, follow the link below

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Francis SchaefferKim RiddlebargerIntoduction to SchaefferComment
“Crowned With Glory” Hebrews 2:1-9 (An Exposition of the Book of Hebrews–Part Three)
“Crowned With Glory” Hebrews 2:1-9 (An Exposition of the Book of Hebrews–Part Three)

Background

Although we do not know which church received the letter we now know as the Epistle to the Hebrews, we do know that a number of people in that church had renounced their profession of faith in Jesus Christ and returned to Judaism (the religion in which they had been raised). Apostasy among professing Christians was a real issue facing this church, and the subject raises a number of important questions which the author of Hebrews must address. Can a Christian lose their salvation? What is the status of those who make a profession of faith, are baptized, but then fall away? Having established in the opening chapter that Jesus Christ is the creator and sustainer of all things, the author now exhorts his readers to consider the greatness of that salvation which Jesus has earned for us through his death and resurrection, before Jesus ascended on high and took his place at God’s right hand. It is a serious thing to neglect so great a salvation!

As we continue our time in the Book of Hebrews, so far we have discussed the problems surrounding the authorship, destination, and date of the writing of this epistle, and we have covered the author’s principle argument in the opening chapter for the superiority of Jesus Christ to Moses, to Israel’s priesthood, and to the angels. Since it is likely that most of the members of the church receiving this letter were Hellenistic Jews (Greek in culture, Hebrew in theology) who had recently become Christians, as such, they fully accepted the LXX as the word of God. So, in order to respond to the questions raised by those who had made professions of faith in Jesus Christ and were baptized, but then renounced both, the author cites seven passages from the Old Testament (predominantly from the Psalms) which prove that Jesus is the son of God, and possesses a glory equal to that of the Father.

Angels – Fertile Soil for Speculation

An undue interest in angels (and even the worship of angels) was a problem in Hellenistic Judaism, and there are hints throughout the New Testament that this was an issue in some of the first Christian churches (Galatians 1, Hebrews 13, Colossians 2). While acknowledging that angels are God’s messengers, and that they have played a significant role in redemptive history, the author of Hebrews turns to the Old Testament to prove that angels are Christ’s servants, and therefore inferior to the eternal Son of God. From the pages of the Old Testament, the author demonstrates that Jesus is the creator of all things. And having created all things, Jesus holds them together, directing them to fulfill their appointed ends. Jesus is worshiped by the angels. Jesus gives these invisible creatures orders and directives, and Jesus alone sits at God’s right hand. The author has already made a very impressive case for the deity of Jesus Christ.

Apostasy Is the Issue

As we move into Hebrews chapter two, the author issues his first admonition to this congregation in verses 1-4. Although angels played a role in Old Testament revelation, given the superiority of Jesus Christ, it is vital that Christians not neglect due consideration of all that Jesus has done for them to save them from the guilt and power of sin. Then, in verses 5-9, the author reminds believers of Jesus’s humiliation and exaltation, and how both were necessary for Jesus to secure our salvation.

To read the rest, follow the link below

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HebrewsKim RiddlebargerSo Great a SalvationComment
“Total Inability” -- Article Three, The Third and Fourth Main Points of Doctrine, Canons of Dort
“Total Inability” -- Article Three, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 3: Total Inability

Therefore, all people are conceived in sin and are born children of wrath, unfit for any saving good, inclined to evil, dead in their sins, and slaves to sin; without the grace of the regenerating Holy Spirit they are neither willing nor able to return to God, to reform their distorted nature, or even to dispose themselves to such reform.

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Whenever we address the subject of “total inability,” we need to be clear that we are speaking of but one of the major consequences of the Fall. The Bible clearly teaches that all are born guilty for Adam’s act of rebellion in Eden, since Adam acted for us and in our place as both the federal and biological head of the human race as God’s chosen representative for humanity (cf. Romans 5:12-19). Because of Adam's sin, the entire human race is under the just condemnation of God, and guilty (by imputation) for Adam’s act of rebellion from the very moment of our conception.

As we have seen throughout the prior articles, the biblical data demonstrates that we are born with what is called “original corruption.” As a consequence of Adam's fall, we are inclined toward all evil, we are darkened in our understanding, we are ignorant of the things of God, and separated from God at birth. We are without God and without hope in the world (Ephesians 2:12-13). We are “turned in on ourselves” and, left to our own devices, we are unable to do any good (from God’s perspective) whatsoever. As the Canons indicate, we are unfit "for any saving good, inclined to evil, dead in [our] sins, and slaves to sin.”

Total inability refers to the fact that our wills are in bondage to our inherited sinful nature, as well as weakened by the darkness of our intellectual faculties (Ephesians 4:17-19). The Reformers spoke of this in terms of “the bondage of the will” to the flesh (our sinful orientation). None of the fallen children of Adam are born “innocent,” nor are they “neutral” toward the things of God—as though the moral direction of each individual depends upon an act of the human will to follow either Christ’s good example or Adam’s bad one. This is, as the Canons point out, the heresy of Pelagianism.

To read the rest, follow the link below

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The Canons of DortKim RiddlebargerTotal inability Comment
"The Bread, the Wine, and the Glory of God" A New Episode of the Blessed Hope Podcast (1 Corinthians 10:14-11:1)
"The Bread, the Wine, and the Glory of God" A New Episode of the Blessed Hope Podcast (1 Corinthians 10:14-11:1)

Episode Synopsis:

We’ve come to 1 Corinthians 10:14-11:1, as Paul wraps up his discussion of idolatry. In the sacrament of the Lord’s Supper, Christian believers drink the cup of blessing and eat the broken bread–described by Paul as a participation in Christ’s body and blood. Since so many in Corinth were still hanging on to remnants of their pagan past, from what Paul says here it seems many were still attending both the Christian sacrament as well as pagan sacrifices. To those claiming to worship Jesus but still engaging in pagan practices, Paul extends a very stern warning. You cannot partake of Christ’s body and blood and still participate in pagan sacrifices. If you do so, you will provoke the Lord to jealousy just as Israel did in the wilderness. Paul is emphatic in his warning to the Corinthians–flee from idolatry or face the consequences.

Paul reminds the Corinthians that since an idol is nothing, what benefit can people gain from eating at the pagan feast where sacrifices are offered to demons? The apostle’s concern is that for Christians, the Lord’s Supper is a sacrament of unity–one cup, one bread, one body. Christians all partake of the same elements together–bread and wine–as one body, which Paul describes as a participation in Christ’s body and blood. How can members of Christ’s body still offer sacrifices to imaginary idols while professing faith in Christ? They cannot.

In 1 Corinthians 10:23-11:1, Paul deals with the very practical matter of buying meat or eating in another’s home. How do you know whether what you are consuming has been used in a sacrifice to idols? Paul offers a very practical solution–don’t ask. If the source of the food is unknown then go ahead and eat without so much as a twinge of conscience. But if you are told that the food had in fact been used in a pagan sacrifice, then do not eat it as a matter of conscience. His conclusion is simple and profound, whatever you eat or drink, says Paul, do all to the glory of God.

To see the show notes and listen to the episode, follow the link below

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Blessed Hope PodcastKim RiddlebargerBread and Wine, Do all to the glory to GodComment
Christ's Spotless Bride -- Catholicity As an Attribute of the Church (Part Eight)
Christ's Spotless Bride -- Catholicity As an Attribute of the Church (Part Eight)

The Third Attribute in the Nicene Creed – Catholicity

It is useful to begin with a brief survey of historical reflection on catholicity of the church:

  • Avery Dulles (a Roman Catholic theologian): “Cyril of Jerusalem in his Catechetical Lectures gives the fullest discussion of the term in Christian antiquity. He assigns five reasons why the Church is called catholic: it extends to the ends of the earth; it teaches all the doctrine needed for salvation; it brings every sort of human being under obedience; it cures every kind of sin; and it possesses every form of virtue.” (Dulles, The Catholicity of the Church, 14)

  • Dulles continues: “The Orthodox churches have continued to claim catholicity, which for them means, above all else, adherence to the fullness of the faith as handed down from the Fathers.” Dulles, The Catholicity of the Church, 15)

  • Edmund Clowney (Presbyterian): “The Greek term katholikos means that which is universal or general, having to do with the whole; it is not used in the New Testament to describe the church. The early church fathers used it to express an important New Testament teaching: that the church as a whole is more than the local church.” (Clowney, The Church, 91)

  • Clowney: “As the church struggled against false teaching, the term ‘catholic’ came to be used to describe the orthodox church as distinct from the Gnostic, Montanist and Arian heresies . . . . Catholicity took yet another meaning when the Novatians [who did not admit the lapsed] and later the Donatists held to orthodox theology, but separated from the church . . . . Augustine appealed to the geographical spread of the catholic church. . .” Reformers replied to Roman Catholics “by pointing to another dimension of catholicity: its extension in time.” (The Church, 91-92)

Reformed Teaching

Louis Berkhof addresses catholicity:

Protestants again “apply this attribute primarily to the invisible Church, which can be called catholic in a far truer sense than any one of the existing organizations . . . . The invisible Church is primarily the real catholic Church, because she includes all believers on earth at any particular time, no one excepted; because, consequently, she also has her members among all the nations of the world that were evangelized; and because she exercises a controlling influence on the entire life of man in all its phases. Secondarily, they also ascribe the attribute of catholicity to the visible Church.” Berkhof (Systematic Theology, 575)

To read the rest of this essay, follow the link below

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EcclesiologyKim RiddlebargerCatholicityComment
Warfield: With the Loss of Meaning of Critical Christian Terms, So Too Goes the Gospel
Warfield: With the Loss of Meaning of Critical Christian Terms, So Too Goes the Gospel

Just over a hundred years ago (September 17, 1915), B. B. Warfield gave the opening address in the Miller Chapel of Princeton Theological Seminary. To kick off the new academic year, Warfield took up the theme of the importance of the terms “Redeemer” and “Redemption,” — words, which when uttered by a Christian, brought forth the thought of “the cross . . . placarded before our eyes.” But upon making the point about the significance of these terms to the Christian—both in terms of the theology they carry, and the sense of trust in the Savior they convey, Warfield spends the bulk of his address on the sad state of affairs due to the loss of these terms throughout the Christian world—and about which Warfield is cautioning the new students.

The address has been reprinted as “Redeemer” and “Redemption” in Biblical Doctrines, Volume 2, in the Works of Benjamin B. Warfield, 375-398. It is also available in its entirety here.

Warfield laments the loss of proper meaning of a number of “Christian” terms, including the term “Evangelical.” He calls attention to the fact that . . .

Does anybody in the world know what “Evangelical” means, in our current religious speech? The other day, a professedly evangelical pastor, serving a church which is certainly committed by its formularies to an evangelical confession, having occasion to report in one of our newspapers on a religious meeting composed practically entirely of Unitarians and Jews, remarked with enthusiasm upon the deeply evangelical character of its spirit and utterances.

To read the rest, follow the link below

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B. B. WarfieldKim RiddlebargerRedeemer, redemptionComment
Great Stuff From Mike Horton!
Great Stuff From Mike Horton!

Mike Horton possesses both a brilliant mind and a passion for the gospel. Both were on display recently.

First up is Mike’s chapel address at Westminster Seminary California on Luther’s theme of “Let God Be God” (to commemorate the Reformation).

Next is the premier episode of his new podcast, “Know What You Believe” (from Sola Media)

These are really worth watching!

To watch and/or listen, follow the link below

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Reformed Resources, Biblical Events, Biblical TheologyKim RiddlebargerMichael HortonComment
“The Spread of Corruption” -- Article Two, The Third and Fourth Main Points of Doctrine, Canons of Dort
“The Spread of Corruption” -- Article Two, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article Two

Man brought forth children of the same nature as himself after the fall. That is to say, being corrupt he brought forth corrupt children. The corruption spread, by God’s just judgment, from Adam to all his descendants—except for Christ alone—not by way of imitation (as in former times the Pelagians would have it) but by way of the propagation of his perverted nature.

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Article 2 of the third/fourth head of doctrine deals with the way in which the effects of Adam’s sin are passed on to his descendants. When Adam fell into sin, all those whom he represented as the biological and federal head of the human race fell with him. Adam lost “original righteousness”—including true righteousness, holiness, and knowledge (Ephesians 4:24; Colossians 3:10) and came under the curse and death as a result of his act of rebellion. The question arises - what does it mean when we speak of Adam’s descendants as born in sin and likewise under condemnation.

There are many biblical texts which come to mind when considering this topic, although we have space to briefly survey but a few of them. In Psalm 51, the Psalmist declares, “behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5). In Psalm 58:3, the Psalmist reminds us that “the wicked are estranged from the womb; they go astray from birth, speaking lies.” In Genesis 6:5, we learn from Moses that the reason that God sent the flood as judgment upon the earth was that “the Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually.”

To read the rest, follow the link below

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The Canons of DortKim RiddlebargerInherited CorruptionComment
“Sit At My Right Hand” Hebrews 1:1-14 (An Exposition of the Book of Hebrews–Part Two)
“Sit At My Right Hand” Hebrews 1:1-14 (An Exposition of the Book of Hebrews–Part Two)

The Background Revisited

We may not know who wrote the Book of Hebrews, but the unknown author’s opening declaration is crystal clear. God has spoken through the prophets–the Old Testament. But in these last days (the present era) God has finally and definitively spoken in and through the person of his son, Jesus Christ. Since Jesus is creator and sustainer of all things, Jesus is superior to Moses. Since Jesus has completed his work of redemption, he is superior to Israel’s priesthood. Since Jesus now sits at the right hand of God, he possesses a greater name and a greater authority than any angel. [Given the fascination with angels typical of many first century Hellenistic Jews, the author of this epistle must deal with the role of angels in redemptive history, and in doing so, make his case that Jesus Christ is superior to all angelic beings.]

Previously, we addressed the difficult questions surrounding the authorship, destination, and date of this epistle–so I encourage you to read the prior exposition which can be found here. We do not know who wrote this epistle, nor do we know when it was written. We do not even know to which church this epistle was originally addressed. But based upon the contents of the Epistle to the Hebrews, we do know a great deal about the original recipients.

The author very likely knew the people to whom he was writing, and he was quite familiar with their current situation. The recipients were Greek-speaking Jews (Hellenistic Jews), who believed that the Old Testament was God’s self-revelation. They lived in a large city (most scholars think Rome or Alexandria), and probably were a small congregation meeting in someone’s home. Many in the church which received this letter were recent converts to Christianity from that type of Judaism found throughout the major cities of the first century Mediterranean world. Not as legalistic as the Judaism found in Palestine (closer to the temple in Jerusalem, and home to many Pharisees), the Judaism in which the recipients of this letter were raised and the synagogues in which they worship were probably as much Greek in ethos, as they were Jewish in theology. This form of Judaism focused upon speculative topics like angels, and made Moses (not Abraham), the center of Old Testament religion. This kind of Judaism would be as distant from traditional Judaism as mainline Protestant liberalism is from the Protestant Reformation.

To read the rest of this exposition, follow the link below

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HebrewsKim RiddlebargerChrist superior to angels Comments
"Christ Was The Rock" -- In This New Episode of the Blessed Hope Podcast, Paul Shows Us How to Read the Old Testament (1 Corinthians 10:1-13)
"Christ Was The Rock" -- In This New Episode of the Blessed Hope Podcast, Paul Shows Us How to Read the Old Testament (1 Corinthians 10:1-13)

Episode Synopsis:

If you have ever wondered what it would be like for Paul to teach you how to read and understand the Old Testament in light of the coming of Jesus Christ, in 1 Corinthians 10:1-13, the apostle does exactly that. The birth of Israel stems from deliverance from their bondage in Egypt, followed by the Passover, and then the Exodus through the Red Sea before heading into the Sinai wilderness on their way to the promised land of Canaan. For Paul, this is an important period in Israel’s history because it illustrates and foretells the future course of redemptive history–something with which all Christians (like those in Corinth) should be familiar.

In this section of his Corinthian letter, Paul reinterprets all of these events in Israel’s history in light of the coming of Jesus and the dawn of a new exodus to the heavenly city. Paul tells us that the exodus and Israel’s time in the wilderness is both an example and a warning to those in Corinth who seek to indulge their sinful urges, who seek to hang on to as much of their pagan past as they can, and who grumble at the fact that God calls them to leave behind any and all attraction to Greco-Roman paganism.

Paul realizes that the pagan temptation is great. But as the Corinthians are warned to separate themselves from the sort of pagan revelry in which Israel engaged, then so too are we. Unlike the ancient Israelites who remained Egyptians in their hearts, we must focus upon Christ and follow him as as he leads us through the wilderness of this present evil age to the glories of the age to come. Jesus has promised to rescue us from the temptations we face, and tells us that he will never give us more than we can endure. Jesus has given us his word and sacraments to sustain us, just as he provided Israel with water and the manna from heaven.

To see the show notes and listen to the episode, follow the link below

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Blessed Hope PodcastKim RiddlebargerChrist Was the RockComment
New Musings! -- Reformation Weekend and Mid-Fall (10/25/2024)
New Musings! -- Reformation Weekend and Mid-Fall (10/25/2024)

Riddleblog and Blessed Hope Podcast Updates:

  • I’m beginning a series on the Book of Hebrews on the Riddleblog

  • The Blessed Hope Podcast Season Three on 1 Corinthians continues—in upcoming episodes we’ll be dealing with idolatry, the Lord’s Supper, spiritual gifts, and other controversial topics

Thinking Out Loud:

  • You know Tim Walz was a terrible choice for VP when Jim Gaffigan can imitate him so brilliantly on SNL.

  • Much of the blame for our two miserable presidential candidates falls on Senate leader Mitch McConnell. If he had pushed the R’s into impeaching Trump after the J6 debacle, then Trump would have been barred from holding office back in 2021. Very likely the Magacrats would have splintered and lost influence in the party, instead of taking it over and pushing Reagan conservatives out. Why that matters is the R’s would have gone through their primaries and nominated a competent candidate (say Ron DeSantis, or Brian Kemp, or Glenn Youngkin) one of whom would now be running against Harris and very likely building upon a significant lead as the election draws near (8-10 points?). The R’s would easily gain the White House and possibly both houses of Congress. What could have been would have unburdened us from what will be.

  • Meanwhile, I'm praying for a divided congress and a peaceful transition of power.

  • I’m no fan of LDS theology, but I have to begrudgingly admit that they have the most impressive name for their sect leader — “prophet, seer, and revelator.” That almost makes up for the peach-faced boys on bikes calling themselves “elders.”

  • I love the convenience of Amazon’s Alexa. But in our house we have to speak about her using a different name (“Amanda”) so she doesn’t wake up and interrupt whatever it is we are doing or watching. I know she’s spying on me—a trade-off I’m willing to make because I am boring (she’s got nothing on me) and too lazy to get up and do whatever it is she can do for me.

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MusingsKim RiddlebargerThe Election as spiritual warfare, The Reformation, The Asia-Pacific War, Fake Pandas, Why is new music so bad Comment
John Calvin’s Six Reasons to Pray
John Calvin’s Six Reasons to Pray

We live under the threat of war and rumors of war, there is an upcoming national election bringing all sorts of political uncertainly, and we face an increasingly immoral and hostile culture. One thing all of God’s people can do is pray and trust in God’s providential purposes, as mysterious as these might be.

John Calvin gives us six reasons why prayer at such times is vital. His reasons are pastoral and well-worth consideration.

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers—as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills—as is right—that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God’s benefits among themselves and others, were the more keenly aroused to pray. It will be enough for us to note the single example of Elijah, who, sure of God’s purpose, after he has deliberately promised rain to King Ahab, still anxiously prays with his head between his knees, and sends his servant seven times to look [1 Kings 18:42], not because he would discredit his prophecy, but because he knew it was his duty, lest his faith be sleepy or sluggish, to lay his desires before God.

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John CalvinKim RiddlebargerSix reaons to pray Comment
"The Effect of the Fall on Human Nature" -- Article One, The Third and Fourth Main Points of Doctrine, Canons of Dort
"The Effect of the Fall on Human Nature" -- Article One, The Third and Fourth Main Points of Doctrine, Canons of Dort

Article 1: The Effect of the Fall on Human Nature

Man was originally created in the image of God and was furnished in his mind with a true and salutary knowledge of his Creator and things spiritual, in his will and heart with righteousness, and in all his emotions with purity; indeed, the whole man was holy. However, rebelling against God at the devil’s instigation and by his own free will, he deprived himself of these outstanding gifts. Rather, in their place he brought upon himself blindness, terrible darkness, futility, and distortion of judgment in his mind; perversity, defiance, and hardness in his heart and will; and finally impurity in all his emotions.

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As William Shakespeare once said, “that word 'grace' in an ungracious mouth is but profane” (King Richard II, Act II, Scene III). In the previous two heads of doctrine, the Synod of Dort carefully dealt with the fact that our salvation begins with something good in God (his love toward lost and fallen sinners), and not something good in the creature (foreseen faith or obedience). Having demonstrated from Scripture that God directs his saving grace to the specific individuals he intends to save–not to the world generically or impersonally–the Canons move on to turn attention to the fact of human sinfulness and how it is that the saving merits of Jesus Christ are applied to God’s elect.

Approaching this matter in both a logical and redemptive-historical order, the Canons move from God’s decree in eternity past, to Christ’s redemptive work for his people on Calvary’s cross, and then finally to the way in which the benefits of Christ’s doing and dying become ours. This is what we as Reformed Christians mean when we speak of “redemption decreed, redemption accomplished. and redemption applied,” the pattern set out by the Apostle Paul in Ephesians 1:3-14.

Without a sufficient awareness of the sinful human condition according to the Scriptures, there can be no real appreciation of God’s graciousness to us. Unless we come to realize the gravity and depth of our offences against the infinitely holy and righteous God, and unless we understand that we deserve his eternal and unending punishment because of our sins, we cannot even begin to appreciate that word “grace.” That word “grace” is indeed profanity on the lips of one whose self-righteousness is not yet crushed by the awareness of their sin and their eternal peril.

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The Canons of DortKim RiddlebargerThe Effects of the Fall Comment